Sarah and Hagar, or, Genesis the sixteenth chapter opened in XIX sermons / being the first legitimate essay of ... Josias Shute ; published according to his own original manuscripts, circumspectly examined, and faithfully transcribed by Edward Sparke.

THE SEVENTH SERMON.

GEN. 16.5.

And Sarah said unto Abraham, My wrong be upon thee: I have given my maid into thy bosome.

IF you do not remember the Division was made of this Chapter when we entred upon it, I will again repeat it.

It hath four Parts.

In the first, is set down the marriage of Hagar and Abraham, in the three first verses.

Secondly, the Consequents of it, in the three next; which are,

• 1. Hagars conceiving.
• 2. Her insolency upon her conception.
• 3. The expostulation of Sarah with her husband.
• 4. Abrahams yeelding of the handmaid into the power of Sarah.
• 5. Sarahs correcting of Hagar; together with her flight upon it.

In the third Part, is set down the Angels meeting of Hagar, and his perswading of her, upon the discovery of the cause of her flight, to return to her mistress, and to submit her self unto her: and his prediction concerning the childe she went withal; from the begin∣ning of the seventh verse, to the end of the fifteenth.

In the last part, is set down the birth of Ishmael; together with the age of Abraham, when Ishmael was born unto him: in the two last verses.

We have quite dispatched the first Part, which containeth the marriage of Abraham and Hagar; and are entred into the second, which intreateth of the events of this Marriage: and two of them we have handled; Hagars conception, and insolency upon her con∣ceiving: And have in part touched the third, which is the expostula∣tion of Sarah with Abraham, in this fifth verse.

I must tell you what hath been observed, and then proceed to that which remaineth.

First, more generally, we noted the ill success of plots and pro∣jects, wherein God is not consulted.

Secondly, more particularly, we shewed, how she challenged him

for doing her wrong. Her words (as I told you) were,

• 1. Bit••e••.
• 2. Unj••••••.
• 3. More unjust, because (if there were cause) she had reason to have challenged her self, before she should have challenged her hus∣band.

Now we go on.

I gave my maid into thy bosom. Which, at once, Commemorat, & quasi exprobat beneficium, (saith a learned Expositor upon my Text) doth commemorate, and withal challenge him for a courtesie. If it were a kindness she had done him, she did upbraid him, and (as we say) cast him in the teeth with it. This humour seemeth to have been in the Sodomites, who, when Lot did disswade them from violating the Laws of hospitality, and offering injury to his guests; they say, Gen. 19. This fellow came in to sojourn, and he will needs be a Judge. They upbraid him with that favour they had afforded him, in suffering him to inhabit amongst them, being but a stranger. And the same spirit we may imagine to have been in the Hebrew that contended with his fellow, between whom Moses would have composed the difference; he saith to Moses, Exod. 2. Intendest thou to kill me, as thou killedst the Egyptian? As who should say, Meddle no further in this business; it is sufficient that I would have informed against thee for killing the Egyptian. It is very likely that it was one reason why Saint Paul, when he was at Corinth, and took pains amongst them, would not be beholden to them for any contribution; he knew they were a proud people, and that, by the instigation of the false Apostles, they would have been ready to have laid in his dish what they had done for him, and have twitted him with it; and therefore he would ra∣ther labour with his hands, then to be supplied by them, 2 Cor. 12.

This exprobation is a soloecism in good manners, and a foul trans∣gression against the vertue of Beneficence. Curtius telleth us, that it was the saying of Chilon the Lacedemonian, Dati beneficii decere obli∣visci, accepti weminisse: That it becometh a man to be forgetful of a benefit bestowed, and mindful of one received. And so saith Seneca, Haec beneficii inter duos lex est, alter statim oblivisci debet dati, alter accepti nunquam: This is the Law of beneficence between two, (saith he) that one presently forget the collation of a benefit, the other never the reception. Quousque dices, (saith he) Ego te serva∣vi, ego te eripui morti; admonitio taedium facit, exprobratio odium: As long as thou shalt say, I have saved thee, I have snatched thee out of the jaws of death; this admonition causeth irksomness; this up∣braiding, odiousness. Lacerat animum, & punit, frequens meritorum commemoratio: The oft mention of deservings, rendeth and teareth the minde of the obliged. And as it dyeth the cheeks of him that hath received; so it spoileth the gift that hath been bestowed. Da∣tum offuscat, qui improperat, (saith the interlineary-Gloss:) He sullieth

his gift, that upbraideth him to whom he hath given. And Rabanus saith, Obfocat datum, qui in properio lacerat proximum: He choaketh his own credit, that giveth a favour and a jeer together. And there is never an ingenuous man in the world, but he is more troubled and grieved with upbraiding, then ever he was helped or delighted with that which was bestowed. Yea, the Heathen man saith, Beneficium in in∣juriam convertit; such an upbraider, turneth his bread into a stone, his courtesie into an injury.

For the Use of this:

We should take heed of this foul, yet frequent fault in the world; which is, When men have done kindness to others, to nose them with it, and report it to others. The Wise-man maketh it an ill thing, to rate a man with harsh language, and then to bestow some∣thing upon him: such a gift may be thought rather Injuriae satisfactae, then Beneficii collati: to have more of satisfaction for that injury, then of conferred kindness, in it: And so, after a benefit bestowed, to upbraid him with it. Let us take heed of both: for, he that gi∣veth with ill words, gives panem lapidosum, bread with gravel in it: and he that upbraideth afterwards, he spoileth his gift, and loseth his thanks: 'Tis nimium liberalitatis, cùm exigit gratiam; more bounty then was wished for, that extorteth thanks: and is far from the exam∣ple of God, of whom it is said, James 1. that he giveth to all men li∣berally, and upbraideth not.

Why, (but will some say) may not a man, at any time, tell a man what kindness he hath shewed him, and tell others of it?

Yes, if they shall be grossly ungrateful, either by forgetting or slighting the benefit received, or by returning ill for good. As the Lord speaketh much to Samuel, what he had done for Saul; and by the mouth of Nathan, what he had done for David; and by Isaiah, what he had done for his vineyard: and Christ himself upbraideth those Cities wherein he had done most of his miracles, because they repented not, Matth. 11. And thus David telleth what he had done for Nabal, when he saw him so ungrateful, that he would not gratifie him with a little of his superfluity, in the time of his necessity, 1 Sam. 25. And Jacob telleth Laban to his face, what good offices he had done for him, when he was so injurious. But else, it is an unfitting and uncivil thing, for a man to upbraid another with the good he hath done him: he doth but put his brother to the blush, and even retract and make void his own benefits: And if he blowe his trumpet in the hearing of others, and tell, that this and that he hath done; it argueth rather pride and vain-glory, then true beneficence and cha∣rity.

One word more, of the phrase here used: I gave my maid into thy bosome.

It is said, verse 3. that she gave her to her husband, to be his wife. From whence we may collect,

What is the neerness and intimacy of the wife to the husband.

She is the wife of his bosome; so often called in the Scripture: Deut. 13 6. If the wife of thy bosome shall tempt thee. So, Deut. 28.54. The wife of his bosome. By that sheep that lay in the poor mans bosome, 2 Sam. 12. is meant, the wife of Uriah, whom David had defiled, and taken to wife, after the slaughter of her husband: and, vers. 8. Na∣than telleth him, he gave him his rich wives into his bosome. So, Micah 7.5. Keep the door of thy lips from her that lieth in thy bosome. The Spouse saith of her Husbend, Cant. 2.6. His left hand was under her head, and his right hand did embrace her: it argueth she lay in his bo∣some. I say, This argueth the neerness and intimacy of the wife to the husband: And those familiar gestures, and loving dalliances that are often used, are but expressions of it. It is said, that Abimelech saw Isaac sporting with Rebekah, Gen. 26. in such a familiar, yet sober and decent manner, that it perswaded him that she was his wife, whom before he had affirmed to be his sister: for he well under∣stood, that Isaac, being an holy man, would not have been so fami∣liar with any but his wife.

Now for the Use of this:

Is she the wife of the bosome, and his own; yea, his own flesh? How cometh it to pass, that many are so strange to their wives? They can take more content in the company of others, then their own; and express more mirth among strangers, then with their own wives: yea, thrust their wives from them, while they put others into their bosome. I would they would but read and meditate upon that of Solomon, Prov. 5. who, speaking of the wife, giveth this advice: Let her be as the loving hinde, and as the pleasant roe: Let her brests satisfie thee at all times, and be thou ravished always with her love. And why wilt thou be ravished with a strange woman, and embrace the bosome of a stranger? The harlot is the stranger, or the strange woman: a mans wife is his own: and what if not so fair or wise as another? yet she is his own. Nemo amit pa∣triam quia magna, sed quia sua, (saith Seneca:) No man loveth his Coun∣try because large, but because his own. And men love their conceits, non quia vera, sed quia sua, (saith S. Aug.) not as they are true, but as their own. She is his; and his love and affection must be confirmed to her.

There is, oftentimes, as great a fault in the wife towards the hus∣band: he is called the husband of her bosome also, Deut. 28.56. And yet some women can be free and familiar with other men, with the neglect (I had almost said contempt) of their own. Job complaineth, that his breath was strange to his wife, Chap. 19. and he was then in af∣fliction, when she ought most to have comforted him. And there be many, that, both in prosperity, and adversity, set too light by their husbands.

Let man and wife take heed of this strangeness. By this phrase, the wife of the bosome, and the husband of the bosome, is intimated their eer∣ness, and strictness of affection, that should be between them; that

comfort, and contentment, and solace, that they should take in each other. The bosome is the place of warmth and refreshment; and therefore it is, (say some) that Heaven is called Abrahams bosome; in which place those will hardly meet, that are so far from each o∣thers Bosome, that they come not neer each others Bed or Board; nay, the same House or Town will not hold them: and may we think that, living and dying on these terms, the same Heaven will hold them?

To go on:

She instanceth the carriage of her maid, and taxeth her both of Ingratitude, and Insolency. In the last part of the verse, she desireth God to judge between her and her husband: which some will have to be a simple referring of her self to God; as if she had said, What now I sustain in this passage, let God judge it; I refer the cause to him. And if so, she setteth us a good example,

That we should not revenge our selves, but commit our cause to God.

So did Joseph: when he was so hardly used by his brethren, that neither prayers nor tears could prevail, he yeeldeth up all to God, and submitteth to the issue that God will give. And so did Moses: when his brother and sister murmured against him, he replieth not, nor seeketh any revenge against them; but leaveth it to God, who quickly interposed for him, Num. 12. Thus David, when he had Saul in the cave, and could have there paid him home, for all his un∣kindness towards him; he doth it not; he onely expostulateth with him, and closeth with this, 1 Sam. 24. The Lord be judge, and judge between me and thee; and see, and plead my cause, and deliver me out of thine hand. And so, Psal. 41.1. Judge me, O God, and plead my cause against an ungodly nation. And thus Job, being tired out with the ca∣vils and unjust calumniations of his friends; he appealeth unto God, as the judge of his innocency and uprightness. Zachariah, the son of Jehoiadah the Priest, having reproved the people for their idolatry, at the commandment of that unthankful King, Joash, is stoned: and when he died, he said no more but this; The Lord look upon it, and re∣quire it, 2 Chron. 24. And above is that exemplum indeficiens, (as the School calleth our Lord:) of whom Saint Peter saith, 1 Pet. 2. that when he was reviled, reviled not again; when he suffered, he threat∣ned not; but committeth himself to him that judgeth righteously.

Now for the Use of this:

It meeteth with those hot spirits, in these days, who cannot brook any injuries: They will revenge themselves; they will not stay the judgement, either of God, or of his substitute, the Magistrate; which,

1. Is most unreasonable, that a man should be Accuser, Witness, Judge, and Executioner, all in his own cause.

2. It is sinful: for it is an usurping of that power which belongeth unto God: for, vengeance is his, and belongeth to him, and to such as he hath delegated, who carry not the sword in vain. People are apt

to think it base and unmanly to complain: but, in the mean time, they think not how they trespass against God and his Ordi∣nance.

3. It is preposterous: for, nondum vindicatus est Christus, (saith Saint Augustine:) Christ himself is not yet avenged on his adver∣saries; and must they have present satisfaction?

4. It is very foolish: for they prevent themselves in that which they would have, by their haste: For, would they leave it to God, he would not onely avenge their cause, sine perturbatione, without passi∣on, which they cannot do; but acerbius vindicaret, he would revenge it more sharply, then they can do hastily: They cannot inflict so much upon the bodies of their brethren, as they do wrong their own souls: for while they revenge themselves upon those that have done the injury, duo mali, (saith the Father) there are two sinners; the one offendeth in offering injury; the other, in revenging it: And all the difference (saith he) is, That the one getteth before, and the other followeth after unto judgement.

5. In the fifth place, therefore, let us commit our wrongs unto God, to avenge them: The Apostle so expresly saith, Avenge not your selves, Rom. 12. but rather give place unto wrath: and he also direct∣eth to whom to commit the cause, even to him who saith, Vengeance is mine, and I will repay it. Si apud illum deposueris injuriam, ultor est, (saith Tertullian:) If thou lay down thy wrong at his feet, he will take up thy quarrel, and revenge it. Christ would have his disciples buy swords; yet, when time came, he forbade Peter to use it. Saint Ambrose wonders at this: O Domine, gladium emerejubes, & ferire pro∣hibes? Lord, commandest thou to buy the sword, and yet forbid∣dest thou to strike therewith? What may be the reason? nisi ut prompta sit defensio, & non ultio; unless to shew a readiness of defence, we may have, but not of revenge: potuisse vindicare, non voluisse; that the world might take notice, they were able to have avenged themselves, but not willing. We must be patient, and leave that to God, to take vengeance. And howsoever Revenge be a very pleasing thing to flesh and blood; and the wicked Hamans of the world ap∣plaud themselves in it; (an eye for an eye, a tooth for a tooth, a wound for a wound: & sic juvat ire per umbras: they think they shall have more content in their death, by this means:) yet such wrath worketh not the righteousness of God: and they shall finde, when they come before him that must judge all, that they have wronged their souls, in taking revenge.

But now I must tell you, that some Expositors make this an Im∣precation; as if she desired God to judge him for her carriage in this business; and to punish him for fomenting and nourishing the hand∣maid in her malapertness and insolency: for so she conceived it. And thus the Septuagint render it, as if it were a prayer for ven∣geance.

But now I must tell you that some Expositours make this an im∣precation, as if she desired God to judg him for her carriage in this business; and to punish him, for fomenting and nourishing the hand∣maid in her malepertness and insolency, for so she conceived it: And thus the Septuagint rendreth it, as if it were a prayer for venge∣ance.

Imprecations are fearful, for they grow usually out of Passion and dis∣temper, and that impotency that is in people to brook injuries, and subdue their tumultuous thoughts.

As we see in those Israelites, who when they conceived Moses his motion to Pharaoh for their dimission, to prove the means of their vexation; they break out into an imprecation: Exod. 5. The Lord look upon you and judg, in that you have made us abhorred of Pharaoh and his servants; and have put a sword into their hands to slay us: The mother of Micah was in such a rage, for the silver that was taken from her, that she cursed: Judg. 17. Thus the uncircumcised Philistins in their pride, and disdain, and rage, cursed David: 1 Sam. 17. Thus Shimei cursed him also, out of a rancorous spirit, 2 Sam. 16.5. And Jeremy saith, the people cursed him, Jerem. 5. Why, but will some say, we finde the holy servants of God in Scripture to have used imprecations against others: It is true, but the Fathers will tell us.

First, that they are not so much curses, as prophesies.

Secondly, that they did it not in their own cause, but in Gods; and not ex livore invidiae; but ex Zelo justitiae: they did it not out of any gaul of envy, but meerly out of zeal of justice.

Thirdly, that they were led by an extraordinary spirit, and by that spirit they also discovered those whom they cursed to be incorri∣gible. Why, but will some say again, do not ministers use curses a∣gainst drunkards and blasphemers, and other gross sinners? yes, but they do declarativè, only declaring what shall come upon them if they repent not, but they have no quarrel of their own; and they do it, or should do it, as out of faithfulness, so with compassion, that any should deserve that heavy doom.

For the Use then of this:

It should teach us to take heed of imprecations; and that we may a∣voyd those the better, we should labour to subdue our Passion of an∣ger; for it is that which bringeth forth direful curses: it discovereth it self not only in looks and gestures, but in dreadful curses. Where can a man goe that his soul shall not be vexed with the hideous exe∣crations of men, that they send out against their brethren? the Plague! the Pox! We have not the less of both those at this time, for this wicked practice. Yea, they desire the confusion of others, and whom do they spare? not servants, not children, not wives, not the brute creatures; no not their own souls: how commonly do people wish God to forsake them, to judg them, to damn them! In the fear of God, let us take heed of these imprecations; if God should not be

more merciful to our brethren, and us, then we are to them, and ourselves, what should become of us? And let us bridle our anger; the Apostle quickly addeth after that, be angry and sin not, neither give place to the divel: Eph. 4.26. as if that were a door that he entred by, as soon as any; and when he getteth in, how doth he put on people to cast out words of death, deadly curses, which are unfit for the mouth of any man, much more of a christian! who is called to be an heir of blessing: 1 Pet. 3. and seemeth to desire to be accounted the childe of God, which cannot be, if he be given to cursing, Mat. 5.45. He pretendeth to bless God with his tongue; and will he curse his brother with the same tongue? Doth a Fountain send forth sweet and bitter waters? Jam. 3. Oh bless, and curse not, (saith the Apostle,) Rom. 12.14. Yea, though they be thine enemies. If you do delight in cursing, you may have enough of it; for your curses against others may return upon your own head, it may come into your own bow∣els like water; and like oyl into your bones: Psal. 109. And God oweth you yet more, because you have loved to curse, and not to bless; at that great day of account you shall hear that dreadful sen∣tence; Depart from me you cursed into everlasting fire, prepared for the devil and his angels.

Again, here is one thing further; as there was want of charity to her husband in this her wish; so there may seem also to be some de∣fect of piety towards God: for being only suspitious, and having not yet examined the truth of things; nay out of a long experience of her husbands respect to her, having reason to think the best to call upon God to judg him, or to be judg, may argue want of reverence of that dreadful Majesty of God: they must be severe oc∣casions, and of which we are well assured, that must make us appeal to God, and call him to be a witness unto, and revenger of. Every light Passion, or suspition, must not make us summon him, as it were, and engage him to our quarrel. There is a too frequent use amongst us, a rude and ungodly familiarity, not only with the Name of God (foisting it up and down in common communication and oathes; so the very Jews with their superstition, shall rise up in judgment a∣gainst us. They held it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not expressible, and would not ut∣ter it, and we prophane and sully it with common use;) but also with God himself; and upon every trivial occasion we call him to witness; and we call him to judg and revenge, and to be the executioner of our wrath: we will have him to judg where we distaste, and lay on those judgments that we have wished upon our brethren; nay we will be judges, and he must be the executioner. So that the Lord may take up that complaint, Isa. 43. You have made me to serve with your sins: Surely there is not that esteem and awful respect of God, that ought to be in mens mindes; for if they were perswaded of his greatness and Majesty; neither would his Name be so cheape, and trivially used; nor would he be so often called unto, for wit∣nessing

and judging: they would not mention God without fear, nor would they appeal to him, or wish him to do any thing, but upon sad and weighty consideration. Who durst be so rude, and unmannerly, and bold, as to call the King to witness, upon every flight passage? or dare say, Let the King judge this man, or revenge my wrong upon thisman? And yet thus bold are men with him that is the King of kings, and Lord of lords; that bindeth nobles in chains, and princes themselves in links of iron. Certainly, those mindes are prophane, that have not awe and dread of God; that tremble not to think of his dreadful majestie. Abraham, that was the friend of God, yet, speaking to him, kept his distance. And Moses, a great favourite of his; yet coming before him, did fear and quake. And Daniel, though a man greatly beloved; yet fainted, and was sick with fear, when he had to do with Him. Such awe hath been always in good mindes: if they have rejoyced in him, it hath been with reverence, according to that, Psal. 2. And certainly, whosoever they be, whose confidence eateth out their reverence, they are more bold then welcome.

Preached, October 13. 1641.

Notes

• Observ. 1. Ʋpbraiding for courtesies, vitious and sinful.
• Gen. 19.9.
• Exod. 2.14.
• 2. Cor. 12.13, 14
• Q. Curtius.
• Senec. lib. 2. de Beneficiis.
• Glossa inter∣linearis.
• Application
• James 1.5.
• Isai. 5.
• Matth. 11.20.
• Observ. 2. Distance and strangeness, is blameable in wedlock.
• 2 Sam. 12.3. Vers. 8.
• Gen. 26.8.
• Application
• Prov. 5.19, 20.
• Seneca.
• S. Augustine.
• Job 19.17.
• Observ. 3. The best reveng∣ing of our selves is, the referring of all to God.
• Num. 12.
• 1 Sam. 24.15.
• 2 Chron. 24.22. 1 Pet. 2.23.
• Application
• S. Augustine.
• S. Augustine.
• Rom. 12.19.
• Tertullian.
• Observ. 4. The impiety and danger of rash oaths and impre∣••ations.
• Exod. 5.21.
• Judg. 17.2. 1 Sam. 17.43.
• Jer. 15.10.
• Application
• Cursings and imprecations horrid sins.
• Eph. 4.26, 27.
• 1 Pet. 3.9.
• Jam. 3.11.
• Psal. 109.18.
• Observ. 5. Against light and frivolous at∣testing God, and irrevereut usur∣pation of his name.
• Isa. 43.24.
• Application
• God not at all to be attested, with∣out awful reve∣rence.
• Psal. 2.11.